VOLUME 11,ISSUE 01 APRIL 2026 PDF.

RNI - ODIBIL/2016/69441 [email protected] ISSN : 2581-5032 R.N.I. No-NoODIBIL/2016/69441 P.R.No.PHI/007/2020-22 VOL -07ISSUEISSUE-0105BOUDH BOUDH 01-30 01-31 APRIL AUGUST 2022, PAGE-12 R.N.I. ODIBIL/2016/69441 P.R.No.PHI/007/2017 VOL -11, 2026 PAGE32 Rs-15/- GYAN PRAKASH 10TH INTERDISCIPLINARY NATIONAL CONFERENCE & AWARDS CEREMONY 2ND AUGUST 2026 (SUNDAY) FOR BROCHURE & REGISTRATION... CONTACT: #9937774172 #10GPNC2026 GYAN PRAKASH FOUNDATION DAY & 10THGPNC2026 POSTER INAGURATION ,15TH MARCH 2026,SUNDAY VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 2 GYAN PRAKASH ZONAL LEVEL GET-TOGETHER PROGRAMME AT MALKANAGIRI DISTRICT OF ODISHA VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 3 4 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 Editorial... T he Gyan Prakash is dedicatedly working for education. Successfully we have completed 10 years of our publication. We have not limited ourselves within the publication of this magazine only. We are creating an awareness in the society; we want everybody should understand the importance and their responsibility for education. Now it’s time to concentrate on quality education. The world is changing very fast, the development of AI is making the speed of the changing process too fast. So in order to compete with the speed of the time we have to prepare a competent future generation who will successfully compete with time. So everybody should come forward and join hands to work for quality education. Dr. Saroj Kumar Sahu Editor, the Gyan Prakash E ducation transmits culture, tradition, social values from one generation to another generation. The main aim of education should be character building. Gyan Prakash always gives importance to value-based education, because value-based education is instrumental in character building.Value based quality education helps students develop a strong sense of understanding by which they can judge things properly. Value based quality education prompting qualities like, emotions, honesty, belongingness, integrity, empathy etc. All these qualities are not only important for growth of good character and good personality but also for building a good harmonious and compassionate ideal society. Gyan Prakash is dedicatedly working in the field of education and will continue the Smt. Ambika Swain Sub - Editor mission with the cooperation of all. The Gyan Prakash T he Gyan Prakash has successfully completed 10th years of its publication. Now we have entered the 11th year with a lot of hope and aspirations. Our aim is to do something for education. Because education is the energy behind nation building. When we are dreaming about a developed India, first of all, it becomes the responsibility of all to come forward and extend hands for the development of education to build a developed and prosperous nation. Smt. Sasmita Mishra Publisher, The Gyan Prakash VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 5 From the Founder’S Pen... ABOUT THE GYAN PRAKASH Ec. Gyanchand Satapathy Education Counsellor Founder of the Gyan Prakash, International Diploma Holder in Guidance and Counseling , NCERT, NEW Delhi M.A (Education, History, Counselling Psychology , Journalism and Mass Communication & Mental Health ), M.Ed. “GYAN PRAKASH” MAGAZINE is an educational, cultural, and social publication dedicated to the promotioting knowledge, values, and awareness in society. The magazine serves as a thoughtful platform for educators, students, parents, researchers, writers, and social thinkers to share ideas that inspire learning and positive change. The core objective of “GYAN PRAKASH” MAGAZINE is to strengthen the connection between education and culture. It publishes articles on education, literature, Indian culture and heritage, child and youth development, career guidance, social issues, moral values, and innovative teaching–learning practices. Special emphasis is given to counselling support for students, parents, and teachers. Through research-based articles, expert opinions, interviews, and creative writings, the magazine encourages intellectual growth and social responsibility. It also highlights grassroots educational initiatives, cultural programs, and achievements that contribute to nation-building. “GYAN PRAKASH” MAGAZINE believes that true progress comes from enlightened minds and ethical values. By nurturing curiosity, creativity, and cultural consciousness, the magazine aims to empower readers and contribute meaningfully to a knowledgeable and harmonious society. Mob - 9937774172 GYAN @ûc K[û (iìP^û) PRAKASH MEMBERSHIP/REGISTRATION FOR OUR 10TH NATIONAL CONFER‘mû^ _âKûg’ GK cûiò K gò l û]cðú _Zâò K û iaê cûie _â[ c i¯ûjùe _âKûg _ûG ö G[ôùe gòò l ûe aòò b ò ^ Ü aò b ûM iùcZ icûR C_ù~ûMú aò a ò ] ENCE 2nd AUGUST 2026 A/C- GYAN PRAKASH Rs.595/- Mode of payment - By Cash/Cheque/ NEFT / Bank of Baroda, Phone pe / Google Pay Ac No- 46620200000031, IFSC – BARB0BAUDHG No- 7609816672 For Details Hello - 9937774172 C_ûù\d ùfLû, `ùUû I Pò Z â _âKûgò Z jê G ö _â a úY I Zeê Y Cbd gò l Kgò l dò Z â ú , QûZâ -QûZâ ú , ùfLK-ùfLô K ûue ùfLû MâjY Keû~ûA[ûG ö ùKak adi aû ^ûc ^ê ù jñ ùfLûe ^ì@ û_Y jó _â K ûg^e cû_KûVò ùjûA[ûG ö GK icdùe GKû] ô K ù fL û ^_ Vû A ^òRe aò · eù e ùgâ aò ù aPò Z ( iê ^òað ûPò Z ) I C_ù~ûMú ùfLû jó _Vû«ê ö (ùReKè K_ò ^ê ù jñ) (ùfLû @ûKûeùe ùagú aWÿ ^ùjùf bf)ùfLû _VûAaûe 5 cûi _~ðý« @ù_lû Ke«ê ö 5 cûi bòZùe _âKûgòZ ^ùjùf, ùfLûUò @cù^û^úZ ùaûfò ]eòù^ùa ö @ûagýKiÚù k cù^û^úZ ùfLûe iµû\^û I iõùgû]^ iµû\^û cŠkú Keò_ûeòùa ö _Zâ ò K ûùe _â K ûgò Z _â ù ZýK _é  ûe ùfLû_ûAñ iµû\K\ûdú ^ê j ñ « ò ö iõ_û\K 6 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 Art and Culture Integration in School Education JollyTomy Principal PMShri JawaharNavodayaVidyalaya Alappuzha, KERALA T he National Education Policy 2020 introduced by the Ministry of Education emphasizes the integration of art and culture into the school curriculum as an essential component of holistic student development. The policy strongly advocates art integrated and experiential learning to make education joyful, meaningful, and engaging. It encourages the inclusion of various art forms such as music, dance, painting, theatre, craft, and folk traditions across all subjects and at all stages of school education This initiative is a sincere and visionary step towards preserving and promoting the rich cultural heritage of India. School education is the most appropriate stage to inculcate cultural values, creativity, aesthetic sense, and respect for traditions among students. Through continuous exposure and participation in artistic and cultural activities, students develop a deeper understanding and appreciation of the diverse cultural expressions of our country. Workshop of THOLPAVAKOOTHU. It is an ancient ritualistic shadow puppetry art form from Kerala In the present technological era, students are highly exposed to digital devices, which often leads to mental fatigue, stress, and reduced emotional expression. Art and cultural activities provide an effective platform for students to relax, rejuvenate, and express their inner feelings creatively. These activities contribute significantly to students’ emotional well being and help them lead a balanced and stress free life. They also enhance creativity, confidence, concentration, teamwork, and discipline among learners. It is rightly said that education should not only beautify the outer world but also enrich the inner world of the child. Art and culture play a vital role in shaping the personality, character, and values of students. They help nurture sensitive, creative, and responsible individuals. KATHAKALI is a 16th-century, highly stylized classical dance-drama from Kerala, India, During the organisation of various art and cultural workshops in the vidyalaya, it has been observed that students participate with great enthusiasm, joy, and energy. Their active involvement reflects the effectiveness of art integrated learning in creating a vibrant and positive learning environment. Such programmes also provide opportunities for students to identify and develop their hidden talents and build self confidence. The vision of NEP 2020 in integrating art and culture into school education is truly the need of the hour. It not only helps preserve our cultural legacy but also ensures the holistic development of students, preparing them to become creative, emotionally strong, and culturally rooted citizens of the nation. Mob - 7975253262 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 7 “The psychology of screen time versus green time in adolescent children” DR MD INTEKHABUR RAHMAN Professor ,University P. G. Department of Psychology T North Campus Bhupendra Narayan Mandal University Madhepura, Bihar he psychology of screen time versus green time in adolescent children (typically a 10–18, including early and older adolescents) highlights a clear contrast: excessive screen time is often linked to negative mental health and cognitive outcomes, while time spent in nature (green time) is associated with positive effects. This topic has gained attention due to rising device use and declining outdoor exposure among youth. What Do These Terms Mean? • Screen time (ST) refers to time spent engaging with screens, such as smartphones, tablets, computers, TVs, social media, gaming, or videos. • Green time (GT) refers to time spent in natural environments or outdoors in nature (e.g., parks, forests, gardens, or even backyard play), often involving physical activity, exploration, or relaxation without devices. Research, including a major systematic scoping review of 186 studies, consistently shows these two forms of time influence psychological well-being in opposing ways. Effects of High Screen Time on Adolescents High levels of screen time are generally associated with unfavourable psychological outcomes, particularly in adolescents. Key findings include: • Increased risk of depression and depressive symptoms, as well as anxiety and anxiety symptoms. • Higher stress, poorer emotional regulation, lower self-esteem, and reduced overall mental well-being. • Potential negative impacts on cognitive functioning (e.g., attention issues from excessive gaming) and academic achievement (e.g., poorer school performance linked to social media or gaming). • Some studies note nonlinear patterns: moderate screen use may not harm (or could even benefit in limited contexts), but excessive use (often beyond 1–2 hours of recreational time) crosses into harm, with certain activities like passive TV watching or heavy smartphone use showing stronger negative ties. • During events like the COVID-19 pandemic, increased screen time acted as a risk factor for mental health issues. Adolescents appear particularly vulnerable, as this age group often uses screens for social connection, which can amplify issues like comparison on social media. Benefits of Green Time for Adolescents In contrast, green time is linked to favorable outcomes: • Improved mental health, including reduced anxiety, depression, and stress. • Enhanced positive well-being, such as better mood, self-efficacy, positive identity, and overall life satisfaction. • Better cognitive restoration (e.g., improved attention and reduced mental fatigue), and in some cases, support for academic functioning. • Outdoor programs, wilderness experiences, or regular nature exposure (e.g., parks or camps) have shown benefits like decreased long-term behavioral difficulties and increased resilience. • Green time often promotes physical activity, better sleep, and social interactions in real-world settings. Studies suggest that more time in nature correlates with fewer mental health problems, even when controlling for other factors. The Comparison and Potential Interaction • Screen time and green time often act as opposites: high ST + low GT is a common modern pattern linked to poorer outcomes, while prioritizing green time supports healthier development. • Preliminary evidence indicates green time may buffer or offset some negative effects of high screen time. For example, more outdoor time can mitigate risks from screens, making nature a potential protective factor in a tech-heavy world. • Research during the pandemic reinforced this: screen time was a risk factor, while green time was protective for mental health, independent of each other over time. • Factors like access to nearby green spaces, family socioeconomic status, age, gender, and even BMI can influence how much green time adolescents get and how much screen time dominates. Overall, experts recommend limiting recreational screen time (guidelines often suggest under 2 hours daily for non-educational use) while actively encouraging green time to support adolescent psychological health, cognitive function, and well-being. This balance is especially important for adolescents, as they navigate identity, social pressures, and independence—nature offers restorative benefits that screens often cannot provide. Parents, schools, and communities can help by promoting outdoor activities, limiting device use in natural settings, and ensuring access to safe green spaces. Email: [email protected] VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 8 Characteristics of Some Major Tribal Languages of Odisha: An Analysis Dr. Debasis Mohapatra Assistant Professor Department of Odia, Regional Institute of Education, NCERT,Bhubaneswar O disha is a landscape of tribal language and culture, whichattracts scholars from all over the world. There are sixty-four tribal speech communities found in this geographical area. Such communities have their own language and culture. Especially linguistically each speech community can be identified on the basis of language, though most of them having language in its spoken form. The beauty lying in languages of these tribal groups are very interesting both for Anthropologists as well as Linguists for their respective field of research. Tribes residing in Odisha like Bhumija, Juanga, Kolha, Koya, Lodha, Munda, Paraja, Saura, Santal etc are considered as major tribal groups among sixty-two groups. Linguistically tribes of Odisha can be grouped into three categories: Indo Aryan speakers, Austro Asiatic speakers and Dravidian speakers. As per statistical data out of sixty-two tribal speech communities of Odisha twenty-six speak Munda (Austro- Asiatic), fourteen speak Dravidian and rest twenty-two speak Odia (IndoAryan). Most of tribal languages are non-literal; however, scripts have been created in some languages. Santali language has its own script called Ol Chiki, created by Pandit Raghunath Murmu in the year 1925. Similarly, tribes like Ho, Kui and Saura also developed their scripts. As per survey report, there have been a significant number of Didayi, Gadaba, Bonda, Paraja, Kondha, Kolha, Parenga, Ho, Kharia, Saura etc. who have acquired multilingualism in recent decades. Kondh is considered as the largest tribal group of the state whereas Bonda tribe is widely known as one of the oldest tribal communities in the state. As per the Census report of 2011 tribal groups constitute 22.85% of the total population of Odisha state, and 9.17% to the population of India. There are 64 different tribal communities spread over 30 districts and 314 blocks of Odisha. Bhumija: Etymologically this name says bhumiru jata which means born from the land or soil. This group claim as the first one in this geographical area. In Odisha the places like Mayurbhanj, Keonjhar, Balasore and Sundargarh districts are their home towns. In Mayurbhanj itself their number is more than two lakhs. The speech community can be further divided into four parts like Chamudia Bhumija, Haladi Pokharia Bhumija, Teli Bhumija nd Desi Bhumija etc. If we analyse their language, we may notice that they mostly prefer vowel in the initial position for various words for example Aain means mun in Odia which is me or I in English. Similarly, Aam means tume or you/ aba means baba or bapa in Odia and father in English, aah sar means dhanuteera or bow and arrow, engasima means maaikukuda or hen etc. Many words also having similarity in comparison to Odia language like daali means dali in Odia, dol means dhola in Odia, sendha is sandha in Odia, gina is both gina and tatia in Odia. Koya: This tribal speech community is a major group of Malkanagiri district. History says their ancestors are Koi tribal group of Chhattisgarh. Interestingly this Koya group are different from Koyas of Andhra Pradesh and Chhattisgarh, they are known as Koyaraju and Madia respectively. Koyas called themselves as Koetur, which means Human being. Koyas are of four types like Gatter, Metatar, Gamminar and Badabhum. Such groups in together again sub divided into five sections, like Madakami, Madhi, Padiaami, Kawasi, Sodhi. The language of Koya is called as Koyamata, is a member of Dravidian Language family. They don’t have their own script, so in Hindi belt they use Devanagari, and in South belt particularly in Andhra Pradesh they use Telugu script. In Odisha they use Odia script it seems. Till date they do believe that they are the oldest tribal group of Odisha. Koya vocabulary is almost completely different from Odia. Some examples are- Garra is a Koya word which means millet, is called Mandia in Odia. Similarly, metta means mountain is pahada in Odia, lan means home is ghara in Odia, wil means bow is dhanu in Odia, phungar means flower is phula in Odia, gapinbum means garden is bagicha in Odia, bukka means chick is gala in Odia, keu means ear is kana in Odia sande means lips is otha in Odia etc. Juanga : The word Juanga means Son of Human being. In past they use to call them son of saint. In Odisha we see such tribal group in places like Keonjhar, Pallahada, Dhenkanal. They are divided into two groups as per their residence like Pahadia Juanga or Hill Juanga and Samatala Juanga or Plain Juanga. They do have their own vocabulary, though they don’t have their script. Some words can be shown here with Odia equivalents like karang means fish is machha in Odia, kudu means millet is mandia in Odia, gadra means sheep is mendha in Odia, emar means eyes is akhi in Odia, barala means custard apple is ata or badhiala in Odia, sumusing means tree is gachha in Odia, rasing means flower is phula in Odia, chal means skin is chamada in Odia, kanan means son is pua in Odia, kanchalan means daughter is jhia in Odia, kakak means bow is dhanu in Odia etc. still some words are similar to Odia like muan means face is muhan in Odia, ada means bone is hada in Odia, akash means sky is akash in Odia, they use with halant but in Odia without halant. VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 9 Gadba : This tribal group mostly seen in undivided Koraput district. The meaning of Gadaba is together related. They can be divided into four groups like bada gadaba, parenga, olar and sana gadaba. It is believed that they came from Godavari belt. Language of this speech community is Gatub, they too use Olary but both such languages don’t have scripts of their own. In comparison to Odia, such tribal group is having their own vocabulary in many contexts like ning means me or myself is mun in Odia, nam maeans you is tu in Odia, buk means chest is chhati in Odia, mi means nose is naka in Odia susung means leg is goda in Odia, neri means body is sarira or deha in Odia, samel means millet is mandia in Odia, liang means land is jami in Odia, sulup means tree is gachha in Odia, samar means Monday is somber in Odia, time means new is nua in Odia nana means hot is garama in Odia, kutai means rat is musha in Odia, pidiki means bird is chadhei or pakhi in Odia, asuk means knife is chhuri in Odia, kati means wall is kantha in Odia etc. Kandha: This tribal group is considered as highest in number among sixty-two tribal groups of Odisha. They reside mostly in undivided Koraput, Kalahandi, Kandhamal and Bolangir districts of Odisha. They use two types of languages both are in spoken form and members of Dravidian language family. The Kondhs of Koraput, Kalahandi and Balangir use Kuvi, where as in Kandhamal they use Kuwi language respectively. Kandhas are of several types like, Desia Kandha, Kutia Kandha, Dangaria Kandha, Sitha Kandha, Nanguli Kandha, Jhamia Kandha, Jhadia Kandha, Malua Kandha, Pengu Kandha etc.If we analyse some words from both Kuvi and Kuwi languages of this tribal group we can notice they though they have a lot of differences from Odia language, still both these languages have some similarities too. For examples piju means rain is barsha in Odia, nedang means land is jami in Odia, tanda means lips is otha in Odia, suda means mouth is pati in Odia, kudinga means paddy is dhana in Odia. Such examples are from Kuvi. Some similarities too can be seen from this language group like dali means pulse is dali in Odia, jaraka means window is jharaka in Odia, danga means boat is danga in Odia etc. In Kuwi too both similarities and differences can be seen. For example, kawa means crow is kau in Odia, kema means pardon is khyama in Odia, parua means dove is para in Odia, kuti means crane is baga in Odia, ichi means small is sana in Odia, pande means foot wear is chapel in Odia, jutu means bread is ruti in Odia, uli means onion is piaja in Odia, kara means summer is khara in Odia etc. Linguistic analysis of major tribal groups of Odisha like Bonda, Koya, Kondh, Gond, Santal, Paraja, Juang, Ho, Oraon etc in this small article may not be possible because of space. Odisha is a big geographical landscape of sixty-four tribal groups. Each group has its own characteristics especially in the form of the language of their own. So, we may say more research work to be encouraged especially on linguistic analysis of such tribal speech communities. Reference Pattnaik, Nityananda. Primitive Tribes of Odisha, D. K. Print World, 2005 Pattnaik, B. N. Tribal Languages of Odisha: A Sociolinguistic Profile, Journal of the Indian Anthropological Society, 42(2), 123- 138 pgs. Vidyarthi, L. P & Roy, B. K. The Tribal Culture of India, Delhi Publishing House, New Delhi, 2015 Ota, A. B. & Mohanty, S. C. Demographic Profile of Scheduled Tribes in Odisha( 1961-2011), SCERT, Bhubaneswar,2018 Hasnain, Nadeem. Tribal India, Palaka Prakashan, 7 th Revised, Expanded & Updated Edition, 2019 Roy, B. C Tribals of Odisha, Cultural Institute, Calcutta, 2020 Pariccha, B. & Panigrahi, C. Essential Odisha: Portrait of a State, Pen In Books, 2023 Panda, Bishnu Mohan. Odisha Tribes and Culture, Authors press, 2025. Pariccha, B. & Panigrahi, C. Essential Odisha: Portrait of a State, Pen In Books, 2023 Assistant Professor Department of Odia, Regional Institute of Education, NCERT,Bhubaneswar ODISHA Mobile- 6372082690 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 10 GAMING; AN EFFECTIVE METHOD OF TEACHING & LEARNING Dr Bijayalaskhmi Dash G Associate Professor, College of Nursing Berhampur,Odisha aming is an effective recreational and educational approach that enhances teaching– learning experiences by promoting cognitive, psychomotor, and social skills. Research indicates that games can improve memory, reasoning, decision- making, and problem-solving abilities, and may even help reverse age-related cognitive decline such as short-term memory loss. The mental processes involved in gameplay range from simple choices to complex strategic thinking, providing valuable cognitive exercise. In educational settings, gaming strategies such as puzzles, role-playing, word searches, and game formats like Jeopardy, Monopoly, Wheel of Fortune, and Jenga can be integrated to enhance student engagement and learning outcomes. Gamification refers to the application of game elements—such as rewards, challenges, feedback, and competition—within non-game contexts to influence behaviour and motivation. Game-based learning (GBL), a structured form of gameplay with defined learning outcomes, balances subject content with gameplay mechanics, enabling learners to apply acquired knowledge to realworld situations. Key features of the gaming method include meaningful learning experiences, clear goals, measurable outcomes, appropriate challenges, immersive environments, and continuous feedback. Gaming methods encourage collaboration, teamwork, concentration, and motivation among students while transforming the teacher’s role from instructor to facilitator. This approach supports student-centred learning, promotes confidence, accommodates diverse learning styles, and provides a safe environment for experimentation and mistake-based learning. However, limitations include challenges in curriculum alignment, time constraints, game selection, assessment methods, large class sizes, resource requirements, and teacher training. Despite these challenges, gaming remains a valuable adjunct to traditional teaching methods, offering an engaging, interactive, and effective learning experience. Mobile- 9090453327  The Importance of Physical Education Krushna Chandra Sethi Archery State Official School and Mass Education,Odisha P hysical education makes a student healthy, strong, and free from disease. It develops discipline, patience, and hard-working habits in a student. To achieve success in life, it enhances the spirit of sacrifice and a team-oriented mind-set in the student’s mind. How to face work in adverse circumstances is taught through this education. Physical education fosters a competitive spirit in the student. It helps in the development of the student’s personality and character building. Furthermore, it helps remove negative mental traits like violence, cowardice, jealousy, and bad thoughts. in developing qualities such as bravery, patience, courage, sacrifice, discipline, good citizenship, and patriotism. Physical education is provided with the aim of keeping the body healthy and developing mental agility, social skills, and punctuality. Mobile- 6372303650 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 11 The Strength and Grace of Indian Women Advocate Nibedita Priyadarsini Sukla I Cuttack,ODISHA ndian women have always been a symbol of strength, resilience, and grace. From ancient times to modern society, they have played a crucial role in shaping families, communities, and the nation as a whole. Their journey has been filled with challenges, yet their determination and courage have helped them overcome every obstacle. The strength of Indian women lies not only in their physical endurance but also in their emotional intelligence, patience, and unwavering spirit. At the same time, their grace reflects kindness, compassion, and dignity in every aspect of life. Historical Legacy of Strength :- The history of India is filled with inspiring stories of powerful women who have left a lasting impact. Women like Rani Lakshmibai, who fought bravely in the First War of Independence, symbolize courage and patriotism. Similarly, leaders like Sarojini Naidu and Indira Gandhi showed remarkable determination in political fields. In ancient times, women were respected as scholars and thinkers. Despite facing periods of decline in status, Indian women have always risen again with strength and dignity. Role in Family and Society;- Indian women are the backbone of the family. They play multiple roles as daughters, sisters, wives, and mothers. Their ability to manage responsibilities at home while supporting their families emotionally and financially is truly admirable. They nurture values, guide children, and support elders, creating a strong foundation for society. Their wisdom and patience help families overcome challenges. Balancing Tradition and Modernity:- One of the most remarkable qualities of Indian women is their ability to balance tradition and modern life. They respect cultural values while embracing education, careers, and new opportunities. Whether celebrating festivals or working in professional fields, they maintain harmony between tradition and progress. Contribution to Education and Workforce:- Today, Indian women are excelling in education and professional life. They are becoming doctors, lawyers, engineers, teachers, and entrepreneurs. As an advocate yourself, you represent the strength of modern Indian women who are contributing to justice and society. Women today are financially independent and confident, inspiring others to follow their dreams. Strength in Adversity:- Indian women have shown incredible courage in difficult situations. Whether facing social challenges, financial struggles, or personal hardships, they stand strong and continue moving forward. Their resilience inspires others and proves that determination can overcome any obstacle. Grace in Character:- Grace is reflected in the behavior, kindness, and dignity of Indian women. They remain calm and composed even in difficult situations. Their empathy, respect, and humility make them strong not only in action but also in character. Changing Perspectives and Empowerment:- Society is changing, and women are gaining more recognition and opportunities. Awareness about women’s rights and equality is growing. Women today are breaking barriers, speaking up, and becoming leaders in every field. Challenges Faced by Indian Women:- Despite progress, challenges like gender inequality, safety concerns, and social expectations still exist. However, women continue to fight for their rights and create a better future. With education and awareness, these challenges are gradually being overcome. Inspiration for Future Generations:- Indian women inspire future generations to dream big and achieve success. Their journey teaches courage, confidence, and determination. By supporting and empowering women, society becomes stronger and more progressive. The strength and grace of Indian women are truly inspiring. They contribute to every aspect of life while maintaining dignity and cultural values. Women like you are examples of empowerment and success. Your role as an advocate reflects courage, intelligence, and dedication. Indian women will continue to inspire generations with their strength, grace, and determination. Chahata Nagar, Lane-6,Bidanasi, Cuttack,ODISHA – 753014 MOB: 7008478986 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 12 Folklore, Ritual and Performative Arts Dr. Himadri Tanaya Mishra Research Associate Fellow Central Institute of Indian Languages, Mysore. Govt . of India. Centre of Excellence for Studies in Classical Odia. Bhubaneswar. Odisha Abstract F olklore, ritual, and performative arts are interrelated forms of cultural expression that preserve and transmit collective knowledge, values, and identity. Folklore encompasses myths, legends, proverbs, songs, and oral narratives, providing the content that shapes cultural memory and reflects societal beliefs and histories. Rituals structure these narratives, marking significant life events, seasonal cycles, and communal transitions, while reinforcing social cohesion and connections to the sacred. Performative arts—including music, dance, theatre, and visual storytelling—embody these narratives, creating immersive, multisensory experiences that engage participants emotionally, physically, and spiritually. Symbolism, aesthetics, and sacred narratives are central to these performances, encoding complex meanings through gesture, costume, sound, and spatial arrangement, and transforming ordinary actions into meaningful communal events. Festivals, ceremonial performances, and folk traditions exemplify the integration of these forms, demonstrating how storytelling, ritual, and art converge to sustain heritage while fostering a shared sense of identity. Examining these practices together highlights their significance not only as artistic or entertainment forms but also as vital mechanisms for cultural continuity, education, and communal memory. Through this interplay, communities actively experience and transmit their heritage, ensuring its relevance across generations. Topic -Folklore, Ritual and Performative arts. Those three sit right next to each other for a reason—they’re deeply intertwined ways humans make meaning, remember things, and connect with each other. Folklore:- This is the shared storytelling of a community: myths, legends, fairy tales, proverbs, songs, jokes, even memes (yep, modern folklore counts). Folklore carries values, fears, humor, and history, usually passed on orally or informally. It’s not just old stories—it’s living, adaptive, and constantly reshaped by the people who tell it. Ritual:-Ritual is action with symbolic weight. It can be religious, social, political, or personal: weddings, funerals, initiation rites, seasonal festivals, oath-taking, even daily habits done “a certain way.” Rituals mark transitions, reinforce identity, and create a sense of order or meaning beyond the practical act itself. Performative arts:- This includes dance, theater, music, puppetry, chant, and other embodied expressions meant to be seen or experienced live. In many cultures, performative arts are how folklore is transmitted and where ritual happens—think masked dances, epic recitations, trance performances, or ceremonial music. How they overlap? Folklore often provides the content (stories, symbols, characters) ? Ritual provides the structure (when, why, and how something is done) ? Performative arts provide the embodied expression (movement, sound, spectacle) For example: ? A myth (folklore) is reenacted through a ceremonial dance (performative art) during a yearly festival (ritual).? An epic poem survives because it’s sung or acted, not just written. If you want, I can zoom in on this from a specific angle—anthropology, religion, theatre studies, cultural history, or even a particular culture or tradition. songs dances festivals and ritual performances These are the living heartbeat of culture—where belief, history, and joy all show up in the body and the voice. Songs:- Songs carry memory. They tell stories (ballads, epics), mark work and time (harvest songs, lullabies), and summon emotion or the sacred (chants, hymns). In ritual contexts, songs aren’t just music—they’re tools: to invoke spirits, bless events, teach morals, or keep history alive. Repetition matters; it’s how knowledge sticks across generations. Dances:- Dance is meaning in motion. Ritual dances can heal, celebrate, mourn, initiate, or invoke. Steps, rhythms, costumes, and formations often symbolize cosmology, social roles, or natural cycles. Even when dances look “entertaining,” they’re often coded with deep cultural knowledge. Festivals:- Festivals are time made special. They usually combine:? storytelling and myth? music and dance ? food and costume ? ritual acts and performances They mark seasons, religious calendars, historical events, or community identity. Think harvest festivals, New Year celebrations, pilgrimage gatherings, or carnivals. Festivals turn everyday lifeupside down for a moment—and that’s part of their power. VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 13 Ritual performances:- These sit right at the intersection of ritual and performative arts. They are done to make something happen: protection, blessing, renewal, healing, remembrance. Examples include masked performances, possession rituals, passion plays, ceremonial dramas, or trance dances. The audience isn’t just watching—they’re participating, even if silently. Symbolism, Aesthetics and Sacred Narratives These three are the deep structure underneath songs, dances, festivals, and ritual performances—the layers that make them meaningful rather than just decorative. Symbolism:- Symbolism is how abstract ideas become visible and tangible. In ritual and performative traditions, nothing is random: ? Colors may represent life, death, purity, fertility, or divinity ? Movements can mirror cosmic order, animal spirits, or social hierarchies ? Objects (masks, drums, fire, water) often act as bridges between worlds ? Spaces (circles, thresholds, sacred grounds) mark transitions between ordinary and sacred timeSymbols work because they’re shared and learned collectively—they speak without needing explanation. Aesthetics:- Aesthetics isn’t just about beauty; it’s about what feels right within a culture. ? Rhythm, repetition, symmetry, and intensity create emotional impact ? Costumes, body paint, and sound design signal identity and sacred status ? Some rituals value refinement and harmony; others value excess, chaos,or trance In sacred contexts, aesthetics help shift participants out of everyday consciousness and into aritual mindset. Sacred narratives:- These are the stories that explain why the ritual exists: ? Myths of creation, gods, ancestors, heroes, or spirits ? Stories that explain suffering, renewal, morality, or cosmic balance ? Narratives reenacted through song, dance, drama, or symbolic action Sacred narratives don’t just describe the past—they’re reactivated through performance. Each retelling renews the community’s relationship with the sacred. How they function together ? Sacred narratives provide meaning ? Symbolism encodes that meaning into action and form ? Aesthetics make the experience powerful, memorable, and transformative Together, they turn performance into a lived philosophy—something people feel and embody, not just believe. Visual Musical and Performative Storytelling:- Here we’re talking about the ways stories are experienced through the senses, combining sight, sound, and action to make meaning come alive. This is essentially multimodal storytelling in traditional and contemporary cultures. Visual Storytelling ? Uses images, movement, costumes, masks, and stage design to convey narrative. ? Can be static (murals, puppets, scrolls) or dynamic (dance gestures, ritual processions). ? Symbols and aesthetics are key—colors, shapes, and choreography encode story elements. ? Example: In Balinese dance-drama, the position of hands, eyes, and body tells whichcharacter is divine, heroic, or evil. Musical Storytelling ? Stories are told through rhythm, melody, harmony, and song structure. ? Music can: o Narrate events (epic chants, ballads) o Evoke emotions (lamentations, triumphs) o Signal transitions or sacred moments (drums, bells, gongs) ? Example: West African griots combine singing, drumming, and speech to recount history and genealogy. Performative Storytelling ? Combines acting, dance, gestures, and spoken word to embody the story. ? Audience participation often blurs the line between performer and spectator. ? Ritual performance often uses the body as a narrative tool, enacting myth or legend. ? Example: Kathakali theatre in India uses elaborate masks, facial expressions, and body movements to enact epics. Integration In many traditions, these modes overlap: ? Visual + Musical + Performative = full sensory immersion ? Costumes (visual), chants/drumming (musical), gestures/dance (performative) work together to communicate narrative, emotion, and sacred meaning. ? Festivals, ritual performances, and folk theatre are prime examples—storytelling isn’t just heard or seen; it’s felt and experienced communally. Conclusion Songs, dances, festivals, and ritual performances are more than entertainment—they are living expressions of culture, identity, and belief. Through visual, musical, and performative storytelling, communities encode sacred narratives, symbolism, and aesthetics into shared experiences that teach, celebrate, and preserve collective memory. These forms are deeply interconnected: folklore provides content, ritual gives structure, and performative arts bring it to life. Together, they transform ordinary moments into extraordinary, meaningful events that connect people across generations, making culture not just something remembered, but something actively lived and felt. In essence, these traditions are the embodied memory of humanity, where story, art, and ritual converge to create meaning, identity, and communal cohesion. If you want, I can also condense this into a short, punchy version suitable for an essay ending or presentation slide. It would be just 2–3 sentences but still capture all the key points. Do you want me to do that? REFERENCE BOOK LIST 1. Dundes, Alan. Sacred Narrative: Readings in the Theory of Myth. University of California Press, 1984. 2. Thompson, Stith. The Folktale. University of California Press, 1977. 3. Bendix, Regina. In Search of Authenticity: The Formation of Folklore Studies. University of Wisconsin Press, 1997. 4. Ben-Amos, Dan. Folklore Genres. University of Texas Press, 1976. Ritual 5. Turner, Victor. The Ritual Process: Structure and Anti-Structure. Aldine, 1969. 6. Bell, Catherine. Ritual Theory, Ritual Practice. Oxford University Press, 1992. 7. Eliade, Mircea. The Sacred and the Profane: The Nature of Religion. Harcourt, 1959. 8. Geertz, Clifford. The Interpretation of Cultures. Basic Books, 1973. (Chapter on ritual) Performative Arts 9. Schechner, Richard. Performance Theory. Routledge, 1988. 10. Abrahams, Roger D. Performance Folklore: Analyzing Cultural Performance. Indiana University Press, 1990. 11. Carlson, Marvin. Theatre, Performance, and Cultural Politics. Routledge, 2004. 12. Bauman, Richard. Verbal Art as Performance. Waveland Press, 1977. Integrative/ Multimodal Approaches 13. Kaeppler, Adrienne L. Dance and the Concept of Cultural Continuity. Ethnomusicology, 1978. 14. Hobsbawm, Eric & Ranger, Terence (eds). The Invention of Tradition. Cambridge University Press, 1983. 15. Appadurai, Arjun. The Social Life of Things: Commodities in Cultural Perspective. Cambridge University Press, 1986. Research Associate Fellow Central Institute of Indian Languages, Mysore. Govt . of India.Ministry of Higher Education. . Centre of Excellence for Studies in Classical Odia. Bhubaneswar. Odisha MOB. - 8249874608 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 14 The Unspoken Symphony I Itisri Meher Rama Devi women’s university ,BHUBANESWAR n a nation of a billion voices and a thousand dialects, we are taught that power lies in speech. We celebrate the commanding orator and the clarity of the lecture hall. Yet beyond the microphones— across India’s dusty maidans and beneath the blinding glare of stadium floodlights—exists a language far more profound. It requires no grammar. It knows no accent. It is instinctive, wordless, and universal: the language of sport. On the field, silence is never emptiness; it is precision. Communication lives in the flicker of a glance, a subtle shift in stance, a raised hand signaling strategy. A defender moves to cover space without instruction. A striker begins her run before the ball even leaves her teammate’s stick. These are not coincidences—they are conversations forged in repetition, discipline, and trust. In moments of pressure, understanding travels faster than sound. Consider the final seconds of a tied match. The stadium roars. Instructions blur into noise. A midfielder locks eyes with her captain—no words exchanged. Just a nod. The pass comes sharp and low. The captain doesn’t look up; she already knows the run being made. The ball finds the net. The crowd erupts. But the goal was born long before that instant—in silent mornings of practice, in unspoken faith built over time. That is the true dialogue of sport. This is perhaps the most democratic language we possess. On the pitch, fluency in English or Hindi does not determine leadership. Background dissolves; regional labels fall away. Resilience speaks. Commitment answers. Whether in a mud-caked wrestling akhara in a rural village or under the electric lights of the Indian Premier League, athletes from vastly different realities unite under one purpose. Sport does not erase difference—it transforms it into strength. Beyond tactics, the field becomes a masterclass in emotional intelligence. Athletes learn to read what is never said—the tremor of hesitation in an opponent’s grip, the quiet surge of belief in a teammate’s stride. A steady nod can calm a rookie’s nerves. A firm pat on the back can restore a captain’s confidence. In the heaviest moments, shared silence often carries more power than the most stirring speech. The field also anchors values no classroom can fully replicate. Discipline is the 5 a.m. alarm answered without complaint. Respect is the handshake after a bruising contest. Humility is walking off in defeat with dignity intact. These lessons are not printed in textbooks, yet they shape character more enduringly than any academic accolade. In an era of curated screens and digital noise, sport demands something increasingly rare: absolute presence. It insists on eye contact, shared accountability, and the friction of human effort. It reminds us that trust cannot be downloaded, and connection cannot be typed. Ultimately, sport teaches us that profound understanding does not require words. It is a silent symphony where every movement becomes a note, every effort a rhythm, and every team a harmony of human spirit. In a country of many tongues, sport remains our most honest conversation. By Itisri Meher National Hockey Player Student of Philosophy Vidya vihar, Bhubaneswar,ODISHA MOB. - 9178466094 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 15 The Geo-Political Genre in Today’s AI India: Sovereignty, Strategic Autonomy, and the Rise of the Digital South THE STRUGGLE AGAINST DIGITAL COLONIALISM Sinchan Bandyopadhyay [ M.A.(English); M.A.(Education); M.Phil(English); B.ED. ] T West Bengal he concept of Digital Colonialism serves as the critical anchor for understanding India’s current AI trajectory. Historically, colonialism was characterized by the extraction of raw materials and the imposition of foreign governance. In 2026, this paradigm has shifted to the extraction of raw data and the imposition of foreign algorithms. For decades, the global AI landscape was a duopoly. Silicon Valley’s models reflected Western liberal values and commercial interests, while Eastern models prioritized state surveillance and social control. For a nation like India, adopting either wholesale meant surrendering “Digital Agency.” To use a foreign Large Language Model (LLM) is to inherit its biases, its cultural erasures, and its strategic vulnerabilities. India’s response—the “Geo-Political Genre” explored in this thesis—is a rejection of this binary. By championing Strategic Decoupling, India is ensuring that the “mind” of its digital nation is not a black box owned by a foreign entity. The focus on Bhashini (India’s AI translation layer) and the Sovereign AI Stack is not merely a technical achievement; it is a decolonial act. It ensures that an Indian farmer can interact with the state in their native tongue without their data being processed through a server in Virginia or Shanghai. This chapter argues that by controlling the “Compute-Data-Algorithm” triad, India is constructing a new form of post-colonial resilience that provides a template for every nation in the Global South currently standing in the shadow of the tech giants. Chapter 1: Introduction – The Shift to “Compute Power” This chapter establishes the transition from 20th-century territorial logic to 21stcentury Computational Geopolitics. It argues that in 2026, a nation’s standing is no longer defined solely by its geography, but by its “compute-density.” The Narrative: We define the “Geo-Political Genre” as the intersection of state identity and algorithmic capability. The Gap: Most literature views AI as a tool of the West or China; this chapter identifies the “Missing Middle” that India is now filling. Methodology: Introduction of the “Algorithmic Audit”—a research method used throughout the thesis to analyze policy impacts on citizen data. Chapter 2: The Architecture of Sovereign AI :- This chapter analyzes the “India Stack” as the foundation of sovereign power. DPI as Statecraft: We examine how Unified Payments Interface (UPI) and Data Empowerment and Protection Architecture (DEPA) created the “Data-Rich” environment necessary for indigenous AI. The Bhashini Case Study: A deep dive into how real-time translation tools allow India to bypass English-centric AI models, thereby preserving indigenous thought-patterns and “Linguistic Sovereignty.” National Compute Grid: An analysis of the government’s 1.2 billion investment in sovereign GPU clusters to ensure startups aren’t reliant on foreign clouds. Chapter 3: Algorithmic Realpolitik & Foreign Policy:- Here, we explore the “Third Way.” While the US prioritizes private innovation and China prioritizes state control, India prioritizes Public Good Infrastructure. The Quad & GPAI: How India leverages its massive data pool to bargain for semiconductor technology from the US and Japan. Maritime Security: Technical analysis of how AI-driven Domain Awareness in the Indian Ocean has shifted the balance of power, allowing India to monitor regional rivals with unprecedented precision using autonomous underwater vehicles (AUVs). Chapter 4: The Specter of Digital Colonialism :- “The new extraction is not of minerals, but of the very cognitive patterns of the Global South.” The Black Box Problem: We argue that using proprietary foreign models (like GPT-5 or Claude 4) creates a “mental dependency” VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 16 that mimics colonial education systems. Data Stoicism: A term coined in this thesis to describe India’s policy of Data Localization—the refusal to let raw citizen data leave the country without reciprocity. Digital Commons: Proposing that data should be treated as a national resource, similar to oil or water. Chapter 5: Economic Imperatives & Semiconductors:- This chapter addresses the hardware reality. AI cannot exist without silicon. The Workforce Shift: Transitioning from the “Service Desk of the World” to the “IP Lab of the World.” Semiconductor Geopolitics: Analyzing the India-Taiwan-US nexus and how India’s “Design-Linked Incentives” (DLI) are creating a resilient hardware supply chain that is decoupled from China. Chapter 6: Ethical Governance & Multipolarity :- The final analytical chapter looks at the New Delhi Declaration on AI Ethics (2025/26). Human-Centric AI: Exploring how India’s regulations focus on “Social Inclusion” rather than just “Risk Mitigation.” Moderating the Machine: Can India act as a neutral “bridge” between the tech-warring factions of the West and East? We argue that India’s democratic credentials combined with its tech scale make it the only viable global moderator. Chapter 7: Conclusion – The Blueprint :- The thesis concludes that the “Indian Genre” is the first successful model of Inclusive AI Sovereignty. Summary: India has proven that a nation can be a global tech power without sacrificing its data to foreign corporations or its privacy to an authoritarian state. Final Prediction: The “Indian Genre” will become the standard operating system for the “Digital South,” leading to a more stable, multipolar world. Selected Bibliography (2024–2026) 1. Ministry of Electronics and Information Technology (MeitY). (2025). IndiaAI 2026: Roadmap for Sovereign Compute and Large Multimodal Models. Government of India Press. 2. Subrahmanyam, J., & Gupta, A. (2025). “The Computational Turn in Indian Statecraft.” Journal of Strategic Studies, 48(2), 112–134. 3. Tharoor, S. (2024). The Digital Battlefield: India’s Quest for Algorithmic Autonomy. Penguin Random House. 4. World Economic Forum. (2026). The Rise of the Digital South: How India’s DPI is Reshaping Global Governance. Geneva: WEF Publications. 5. Zhang, L., & Miller, C. (2025). “Semiconductors and Sovereignty: The New Geopolitics of the Indo-Pacific.” Foreign Affairs, Vol. 104, No. 3. 6. Global Partnership on Artificial Intelligence (GPAI). (2025). Annual Report on Ethical AI Frameworks: Lessons from the New Delhi Summit. Sinchan Bandyopadhyay M.A.(English); M.A.(Education); M.Phil(English); B.ED. Assistant Teacher Basirhat High School(H.S.) PO+PS- Basirhat, District-North 24 Parganas, PIN-743411, West Bengal & District Resource Person C.C.R.T. (Ministry of Culture, Govt. of India) North 24 Parganas, PIN-743411, West Bengal Mob - 7908956142 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 17 Belonging, Identity and Mental Health among the Youth in Odisha R Smita Mohanty Counselling Psychologist iya is 15 years of age and she is sitting in her classroom in Cuttack where she is doing her assignment in silence. She is speaking quite a lot of English and Hindi in school. Back at home where she is residing in the world of Odia, reports of her grandmother, songs of her feasts and even dinner table with rice and dal. Language in Riaya, as with most other Odishi teenagers, is not simply a question of speaking, but also belonging. And the feeling of belonging is directly connected with mental health. Adolescence period is stated to be the transition between childhood and adulthood. It is also during this period that the youths get to learn not just in school but also learn to know their identity. They are posing questions that no one is able to answer:Where shall I find my place? Who understands me? Would I be secure in expressing my feelings? Family, culture and language usually provide the answer to these questions. Odia and Rath Yatra festivals, tradition of story-telling Pala and Daskathia, Sambalpuri songs and even the beat of the Odia language can be listed among the Odisha culture. The fact that the adolescents are raised in the environment provides them with the emotional safety, in which they encounter such cultural manifestations during the growth. When the youths identify themselves with their background, they will be stronger, fearless and not alone. This is how the importance of language is attributed. When communicating and speaking their language, the adolescents will be less constrained. Take the example of an adolescent who is attempting to describe the condition of anxiety or being sad at least in a language which he or she is not even emotionally devoted to. It becomes difficult. However, when they converse in Odia the emotion is likely to go wayward. The words are friendly, housewifely and cultural. The Odia teens have now found themselves in the transition world. Some of the new instances of stress passing by are social media and rivalry in the education systems and career strains. Various students are under strain to do well at school, sustain social front on the internet and satisfy the family. In other cases, they may be dying quietly as most societies do not discuss the problem of mental illness. They are gradually turning into the locations where the mental health discourse is starting to take place at schools. by which leaves one asking the question which must be put, and that is: Are we talking the language which they really know where to apply to us not only in the language, but even in the feelings and in the culture? It becomes more relevant when the local specimens, familiar cultural narratives and the indigenous language are employed in the psychosocial education. As an example, consider a stress management session in a school where Mahabharata or Odia folklore stories are being used to define stress. Consider counselling awareness sessions that are undertaken using simple Odia language instead of technical English language. When adolescents know that it is connected with the experience they live, they will listen better, relate, and receive mental health counseling. It is also important to have educational leaders. Odisha is surrounded with a lot of teachers who do not merely perform the role of a teacher, but also that of a coach and an emotional fountain as well. The culturally sensitive methods, which involved playing observation of the practices of the locals, family setups, and languages, enable the teachers to provide safe emotional platforms to the teens. Families are also important. The culture of the Odia is that of close family relationship. The provision of emotional support is formed naturally through talking to each other in a joint family, eating together and intergenerational narration. Open conversations and discussion of the stress factors, relationships, and emotional problems in the families will help in maintaining the adolescents without going through serious mental aftermaths. Meanwhile, modernization cannot be taken in as a threat to culture. Instead, Odishi can enjoy a middle way i.e. not to lose linguistic and cultural identity but acquire modern education and exposure to foreign cultures. The reason is that the teenagers who believe that they are part of their culture as well as they feel confident in the global environment become emotionally stabilized. Education should not be textbook based in an attempt to ensure Odisha future. The awareness of mental health concept may be presented in the native language literature in Odia, the cultural self-identification may be promoted, and the students may be asked to show their feelings in the arts, music, and stories. The mental health awareness can involve parents and the local leaders who can be included in community programmes. To make mental health support work more effective, adolescents are understood as individuals in their own language and cultural context that should be listened to, heard and understood. Language gives articulation of emotions. Experiences have a meaning through culture. Education provides purpose in life. The two provide a solid background of adolescent well being. MOB. - 9437913399 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 18 ECHOES OF DHARMA: INDIAN TRADITIONS SHAPING MODERN JURISPRUDENCE Sibani Pattnaik 10 th Semester, BA- LL. B (H) The Assam Royal Global University, Guwahati I ndian jurisprudence has traditionally been rooted in ancient Dharma-centric traditions and has deeply embedded elements of moral duty, justice, and social harmony. This article attempts to highlight the significant and continuing influence of Vedic texts, Smritis such as Manusmriti, and Kautilya’s Arthashastra on modern Indian law. This includes constitutional morality and judicial review inspired by the Kesavananda Bharati judgment, as well as Lok Adalats, CrPC victim compensation, and PIL. This is despite colonial influences of retributive law and continues to provide a dynamic bridge between heritage and modern challenges such as case backlogs. 2. DHARMA: THE BEDROCK OF JURISPRUDENCE Dharma, which has its roots in Vedic Sruti scriptures and Smriti texts such as Manusmriti, was the overarching guiding philosophy for law and morality and the regulation of the universe in ancient India. Unlike legal positivism, which enunciates rules and regulations devoid of any value judgment, Dharma embedded ethics in law and was capable of adapting to desha (geographical location), kala (circumstances of time), and patra (individual capacity), thus providing a dynamic framework for adjudication. Like natural law, Dharma was rooted in morality but was distinguished by its emphasis on duties rather than rights and its imposition of corresponding duties on rulers and citizens to ensure social harmony. This ancient wisdom continues to reverberate in modern India through the concept of "constitutional morality," which is judicially crafted and supported by robust judicial review. This is exemplified in the landmark judgment in the case of Kesavananda Bharati v. State of Kerala (1973), which enunciated the Basic Structure Doctrine and enabled the Indian judiciary to strike down legislation which violated constitutional principles. 3. CORE ANCIENT TEXTS AND PRINCIPLES ;- The Manusmriti specified societal responsibilities, prescribed punishment commensurate with crime, and emphasized strict accountability of kings, always giving primacy to communal equilibrium over individualistic claims. As a supplement to this, Kautilya's Arthashastra offered a range of pragmatic statecraft guidelines, which included codified judicial processes, standards of evidence, and robust anti-corruption measures that are precursors to contemporary rule of law and good governance principles. At the same time, the Yajnavalkya Smriti developed a more advanced model of judicial processes, which included a hierarchy of courts, complex contract laws, and inheritance laws, and is a precursor to Article 14 of the Constitution of India, which enshrines equality before the law. These original texts espoused restorative justice models through village panchayats and mediation, which prioritized communal reconciliation, compensation to victims, and harmonious integration over punitive justice. This prioritization of communal equilibrium minimized conflict escalation and ensured a sustainable social order based on a moral consensus rather than a state-centric model. 4. COLONIAL TRANSFORMATIONS AND ENDURING TRADITIONS The British codification of law through the Indian Penal Code (1860) and procedural laws enforced a model of retributive justice dominated by the state, relegating Dharma's communitarian approach to obscurity. Yet, in the realm of personal laws, the influence of Hindu law on marriage and inheritance laws ensured the continuity of pluralism in the midst of codification's uniformity. The Islamic model of justice in the medieval era, embodied in the Qazi courts, adopted documentation and a hierarchical system of justice that blended smoothly with the customs that existed in the land. After Independence, India's Constitution has managed to blend these traditions masterfully, incorporating the spirit of adaptability that Dharma embodied in contemporary innovations such as the expansive Public Interest Litigation (PIL) for social justice and Alternative Dispute Resolution (ADR) that emphasizes mediation over confrontation. VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 19 5. RESTORATIVE TRADITIONS REVIVED IN MODERN LAW :- This shift of focus towards creating greater social harmony in Ancient India is in stark contrast to the predominantly punitive measures of today, and yet it remains alive and well in today’s mechanisms with Lok Adalats providing an environment for settlements to occur, Section 357 of the CrPC providing for victim compensation, and juvenile justice systems focusing on rehabilitation rather than retribution. Precedents set by the Supreme Court in cases such as State of Gujarat v. High Court of Gujarat (1998) have been at the forefront of promoting mediation to resolve disputes in an expeditious and conciliatory manner. The Arbitration and Conciliation Act of 1996 provides for ADR mechanisms, which resemble panchayat-style consensus-driven decision-making. This shift towards a restorative model helps to alleviate the problems of overcrowding in prisons, victimization, and reintegration of offenders, breathing fresh life into the concept of Dharma and healing the community in India’s overburden 6. SANATAN DHARMA'S LASTING LEGAL INFLUENCE The timelessness of Sanatan Dharma's principles created a duty-oriented system of law that established Dharma as the universal order that ensured the well-being and righteousness of society. Even the Vedic principles of "karma," or the relationship between action and consequence, and the idea that righteousness is inherent in human nature, which are enshrined in the Rigveda, established the foundation for human dignity and equity that is now embodied in the ideals of the welfare state. The imposition of positivism in India relegated the ideals of Dharma to obscurity, but Mahatma Gandhi revived it in India in a powerful manner by using the tools of "satyagraha" to challenge unjust British laws and assert the eternal validity of Dharma. Today, this tradition continues in India in the form of judicial activism that balances individual rights with communal responsibilities in a delicate manner that is evident in the extension of Directive Principles while safeguarding fundamental freedoms. 7. CONTEMPORARY RELEVANCE AND CHALLENGES :- Indian jurisprudence today retains the principle of proportionality in Dharma through graduated sentencing scales and principles of equitable remedy in equity jurisprudence. However, over-regulation through rigid codification may lead to injustice in complex cases, in which the flexible calibration of Dharma to desha, kala, and patra may have been able to deliver greater justice and humanity. Critiques of the codified Indian legal system have been justified in pointing to the rigidities of the caste system codified in Manusmriti and other ancient texts, which have been long repudiated by the principles of equality under Articles 14 to 17 of the Indian Constitution. There may have been a case for reviving universal values of restorative justice rather than outdated caste systems. The incorporation of the principles of Dharma in the newly evolved areas of AI governance and cyber law may deliver exciting new moral frontiers. 8. PATH FORWARD: BRIDGING TRADITION AND TOMORROW:- Utilizing the flexibility of Dharma through the development of Alternative Dispute Resolution and rejuvenation of community courts provides a solution to India’s staggering 50 million pending cases. This can be achieved by channelling ancient wisdom through efficient and consensus-based dispute resolutions. Incorporating judicial training on the interlinking of constitutional law and ancient texts such as Manusmriti and Arthashastra develops holistic jurisprudence, providing judges with ethics grounded in the context of desha, kala, and patra. It is evident that India’s legal traditions greatly enrich the world’s jurisprudence and provide a model for law as a dynamic and living dialogue between tradition and modernity. Sibani Pattnaik 10 th Semester, BA- LL. B (H) The Assam Royal Global University, Guwahati “GYAN PRAKASH “is a monthly educational magazine that is published in the first week of every month. It includes various sections related to education, along with socially useful articles, essays, photographs, and illustrations. Articles are accepted from both experienced and young teachers, students, and writers. Not age or name, but the originality and quality of the writing are the main criteria for publication. Do not send multiple articles at the same time. Submit only your best and most useful work (no photocopies). It is preferable that the article is not too lengthy. After submitting an article, please wait for up to 5 months. If it is not published within 5 months, it will be considered rejected. The editorial board reserves the right to edit or revise selected articles if necessary. The editor is not responsible for the views expressed in the Editor, the Gyan Prakash articles published in the magazine. 20 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 AI becomes the legendary Akhyapatra of Modern Society. A Manoj KumarPanda PARLAKHEMUNDI ,Odisha I or Artificial Intelligence is the way of lives in prevailing society. It tightens its nut to usher and propels the human capabilities and productivities to overcome the problems previously that has been a moderate state of subject. In India the service of AI is taking its leap to identify the challenges and guide through its innovations bringing the people of remote areas towards National mainstream. Therefore, extensive application of AI has been carried on the field of education which is key to development, agriculture, health, weather forecast, pandemic, calamities, medicine, transport, fuel, animal conservation skill development, administration, sports, culture to achieve the sacred goal. For this multiple and wonderful act AI can be compared with enchanting vessel known as legendary AKHYAPATRA of Mahabharat days. Let us throw light towards the miraculous power of Akhyapatra. Dharmaraj Yudhistir and Pandavas after losing the gamble at the conspiracy and treachery of Kauravas sent to deep forest as exit where human existence was almost zero. So, they had to face some basic problems in which kitchen is major problem. So, in order to meet the need of food for Pandavas’s brothers and Draupadi Yudhistir set for penance to please Suryadev in order to overcome the problem. Suryadev pleased and gift a vessel having power to get as much food as they need. But with a condition that after taking the dish by Draupadi, not a single grain to be produced. One day they faced a dilemma to serve Rishi Durbasha as the enchanting vessel was once used. Later on, they managed the situation. Similarly, AI is wonderful creation that revolutionised the lives of people elevating them to new height. It is a machine prepared by human talent loading dates and information’s with incorporation of machine learning, deep learning, computer vision and robotics. These components enable machine to act as magical way to learn from dates, perceive environment and solve complex problems. Core functional elements include learning, reasoning, planning memory and perception. We know Education plays the pivotal role in building the nation. So according to Chinese believe “if you want to build a progressive nation than start from classroom. So, let’s go prunes and cones of past, present and future hope of the classroom. It was teacher centred classroom, the teaching learning is unilateral having limited recourse blackboard, chalk, chary posters models and books. Learners received knowledge from them lacking clearly understand. The subject of science has a limited scope to explore and understand. Later on, informative videos, motion pictures brought into learning from computer devise, internet connection and you tube. Undoubtedly there could be a growth in horizon of knowledge and understanding to considerable range but not in extensive form to meet the inquisitiveness of learner. The question generates from the genius minds of learner were hard to meet. So, AI who can exercise its own decision, logic, reason and accuracy through its technical arrangements surprise the creators. The complex algebra, number system, air thematic, geometry, logic and dates of mathematics can easily be solved. Literature is the art through which one can expose thought, imagination, skill. One can learn how to write an essay, paragraph, precise, poem and other literal works. Students had to depend on dictionary, guide books and experience of elders. In this sphere AI smartly club the appropriate websites that was stored by eminent persons to present the need of a learner. This process saved a lot of time and eradicate the sense of difficulty that could be the phobia. In field of creation of style of song and music AI helps amazing ly. Besides that, an equality has been gained on mere operation of AI that an aspirant of remote area gets opportunity to learn by AI that saves him or her from huge expenditure like joining in urban institution. In engineering, medical, architecture, sculptor AI’s application is random to create smart cities smart establishments. So, India, fourth economic power brought golden attention to world digital forum focussed for three main themes PEOPLE, PLANET AND PROGRESS and made a promising slogan Sarbajana hitaya and Sarbajana sukhaya pledge to host more data centres and semiconductor factories to prove AI as AKHYAPATRA. MOB- 9437838275 21 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 VOCATIONAL EDUCATION V Dr. Bishnuprasad Tripathy GYAN PRAKASH Zonal Head , Educationist Basudevpali , Manamunda Boudh ocation means Profession, therefore vocational education means professional education in the first part of 20 th century education aimed at developing skill in mastering language. The basic subjects were history, philosophy, geography, physics, chemistry, mathematics, Biology, and Astronomy besides language study. There was very little practical education up to intermediate level, the teaching was theory-oriented. After intermediate level some students joined Engineering or Medical sciences. Others got admitted into Graduation courses and there after post-Graduation courses. The successful student got degree in various faculties. After that, they applied for different jobs in Govt. and private sectors. If some graduate didn’t get any job, he or she became unemployed. His or her graduation certificate didn’t solve the unemployment problem. The reason was the knowledge of the graduates was basically book knowledge. In order to earn livelihood independently vocational or professional knowledge is essential. When the unemployment problem grew up in to gigantic proportions the Government thought of imparting vocational education after matriculation stage. The aim was to make the students standup another own legs after their college career. Vocational education is a novel idea which germinated in the later part of the last century. Note a New Concept Vocational education is not a new concept in India. It existed here centuries ago. Our caste system was based on division of labour. In the past the ground for young novices. The sons learnt the family trade from their fathers or relatives. They earned their living by them family profession. Only a few students got themselves enrolled in the universities like Nalanda or Takshyasila to enrich their learning. They became masters to live by their traditional trade. So, there was no unemployment. The Britishers destroyed this system. They wanted that the Indians should be dependent on the Govt for their livelihood. The Gurukulas In the past our Gurukulas put much emphasis on vocational education. Even the princes were asked to rear the cattle and till the land by their Gurus. The gurus were learned men they conducted various tests to know about the aptitude of a student from these tests they knew whether the student was fit to be a farmer or a soldier or a businessman or a philosopher. They made him proficient on the particular subject which suited him the best. Drawbacks of the Present system the present system of education makes crores of young men unfit for anything. They became a burden on the family after education rather than an asset. Mahatma Gandhi understood the uselessness of the British system of education. He gave stress on manual work along with book-education. Actually, Mahatma Gandhi was one of the first advocates of vocational education. The new trend Time is changing fast. With the globalization process, there is boost in the sector of industry, commerce and information technology. The hotel, agriculture and transport system are considered now as industrial sectors. The boon in computer software technology has created a lot of jobs. All these sectors need professionally trained people. So instead of providing conventional education, there must be more stress on vocational education. In the +2 level, there are only a few vocational educations they impart, is limited. The scope must be expanded. The subjects should include electronics, computer technology hotel management, carpentry, farming, animal care, fishery, information technology, law, business management, bio-chemistry, bio-informatics, biotechnology, stenography, DTP operation, book printing and binding, food preservation, medicine, pathology engineering, bio-diesel production, driving, motor-mechanics, masonry, dance and music, painting, tailoring and fabricating etc. The students must start learning one of the above courses from class VIII onwards. The vocational education must start from schools. Suitable instructors must be appointed to train the students. In this way only our future generation would be self-reliant. The importance of traditional education Vocational education doesn’t mean the abolition of traditional system of education. We can’t discard the learning of humanities completely. We have to develop the knowledge and grasping power of the pupils. Everyone must learn to read and write correctly. Moreover, everyone must be able to think. Therefore, vocational education must be a part of education. It must be taught simultaneously with the humanities. MOB: 7327967954 22 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 Ravan Chhaya : An Innovative Learning Approach T Khageswar Sahoo O Angul,ODISHA he name of the rare traditional shadow puppet play seen in Odisha is 'Ravan Chhaya'. Its place is unique among the unique and rich indigenous folk arts of Odisha and is a special part of the cultural heritage of Odisha. In the performance of the said play, the puppets participate as actors and actresses. The principles on which stage plays are composed, directed and performed, are perfectly followed in the shadow puppet play 'Ravan Chhaya'. Shadow puppet play is considered to be the oldest form of theatre in the world. The enthusiastic and energetic artists of the Ravan Chhaya Natya Sansada of Khamar Gram Panchayat Odash village under Pallahada subdivision of Angul district are performing Ravan Chhaya by maintaining the tradition of this art. Features of Ravan Chhaya : The puppets used in Ravan Chhaya performances are usually made of animal skin. Depending on the subject or story to be performed, one or more puppets are required for a character. A rectangular stage is prepared for the performance of the play. A halogen is placed in the middle of the stage as a light source. Nowadays, since electricity is used as a light source, the reflection of the puppets is very clearly visible. On the white screen in front of the stage, the audience sees the shadows of the puppets. The puppet operator manipulates the puppets in accordance with the rhythm of the chants performed by the singers and the actors. In ancient times, when there were no films, this was the main means of entertainment for the people. It provided entertainment to people of different ages, classes and mindsets, including young children. Usefulness of Puppet play Ravan Chhaya in Teaching and Learning : In the modern era, entertainment is easily available from various electronic media. People are enjoying entertainment from it while sitting at home. Despite all this, Ravan Chhaya Drama has not lost its relevance. Not only entertainment, it is now being used in the classroom as an innovative teaching method. Mainly, since the National Education Policy-2020 has given maximum importance to teaching and learning through the use of various real objects, the importance of Puppets and Puppet dance has increased unexpectedly. By using Puppet play Ravan Chhaya in teaching and learning, students can get experiential learning, connect with local culture and develop their creativity. Conclusion : Puppet is considered as an innovative teaching method as the teaching and learning process can be carried out easily and successfully through inanimate objects. Apart from this, the hearts of all the young and old are easily touched through the Puppets and Puppet dance, So it is best to use it in the teaching and learning process in the field of education, especially in foundational literacy and numeracy classes. MOB - 9437730735 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 23 Punishment–Free Schools: Fearful Teachers, Uncontrolled Students E Nirmal Kumar Rana ducation is not merely a medium for imparting knowledge; it is a continuous journey of character formation and becoming a responsible social being. The concept of “corporal punishment–free schools,” introduced under the Right to Education (RTE) Act, 2009, was widely welcomed as a progressive step. Its core objective was to ensure the mental and physical safety of children, foster their attraction towards schooling, create a fear-free learning environment, and replace fear with respect and healthy relationships between teachers and students. However, today, due to overinterpretation and improper implementation of this policy, a visible decline in discipline within the education system is being observed. Indiscipline among students is rising, and instances of misconduct within school premises are becoming increasingly common. While schools may be free from corporal punishment, students appear to be drifting toward freedom from discipline a deeply concerning trend. In the ancient Gurukul system, there existed a profound bond of respect, discipline, and moral guidance between the guru and the disciple. The teacher’s strictness was seen as an integral part of character building. Students understood that a teacher’s reprimand was not an insult, but a corrective measure to guide them on the right path. Today, that mindset has undergone a dramatic shift. If a teacher enforces rules or even issues a warning, it is often interpreted as “punishment.” There are instances where teachers have faced legal action under existing laws for disciplinary measures. Consequently, many teachers now hesitate to perform their duties firmly, fearing departmental action, salary stoppage, suspension, or legal consequences. In an attempt to protect themselves, they often choose silence. The result is a growing lack of restraint among students. In many schools today, teachers’ integrity is frequently questioned. There is a noticeable lack of cooperation from some parents, and unnecessary interference by sections of the media. Teachers fear that even reasonable disciplinary actions may be construed as mental harassment. Caught in such uncertainty, many educators feel helpless and confused about their role. This situation has contributed to increasing behavioral issues and indiscipline among students. Renowned scientist and educationist Dr. A.P.J. Abdul Kalam rightly said, “Discipline is the soul of education; without it, knowledge becomes a burden.” At the same time, psychologists Jean Piaget and Lawrence Kohlberg emphasized that a child’s moral development should be nurtured through reasoning and understanding, not fear. Therefore, the aim should not be punishment, but guidance rooted in empathy and understanding. Dr. Sarvepalli Radhakrishnan observed, “The true aim of education is to build character and create responsible human beings.” This reminds us that values and moral strength must accompany academic learning. Unfortunately, the growing intrusion of politics into school environments, the spread of misinformation, personal grudges of some guardians, and even false complaints filed against teachers have significantly eroded the dignity of the teaching profession. In places where teachers were once revered as symbols of respect and moral authority, they are now sometimes subjected to public outrage and political debates. It would not be an exaggeration to say that this has shaken the very foundation of primary education. It is correct that students should not be subjected to corporal punishment. However, if the very sense of accountability and structured discipline disappears, maintaining order becomes impossible. Respect for teachers and affection for students must coexist. These two pillars together sustain meaningful education. If this delicate balance collapses, the essence of education itself is threatened. The right direction for education is not punishment, but disciplined learning guided by patience, empathy, and mutual respect. If “corporal punishment–free” is misinterpreted as “free from discipline,” the future of students may be led astray. HEADMASTER (L-III) Government U.P School, Kamalpur Dist: Boudh Mob:9937669551 24 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 “Life long Education Vs Long life Education” Dr Santosh Kumar Panda Katak,Odisha. A t first glance, these two phrases look like they’re just playing musical chairs with words. However, in the world of pedagogy and sociology, they represent two distinct dimensions of how we learn throughout our existence. Think of it this way: one is about the duration of your journey, and the other is about the depth of your environment. 1. Lifelong Education (The "When") This is the concept most of us are familiar with. It refers to the vertical dimension of learning—the idea that education doesn't stop once you toss your cap at graduation. Timeline: From "cradle to grave." Focus: Continuous personal and professional development. It’s about keeping your skills sharp as the world changes (like learning AI in your 40s or picking up pottery at 70). Goal: To ensure individuals remain adaptable and engaged throughout every stage of life. 2. Long-life Education (The "Where") This is a more modern, holistic term often referred to as Lifewide Education. It represents the horizontal dimension—the idea that learning happens across all areas of your life simultaneously. Scope: Learning isn't just in a classroom; it’s in the office, at the gym, through a volunteer project, or while traveling. Focus: Integration. It recognizes that "informal" learning (life experiences) is just as valuable as "formal" learning (degrees). Goal: To create a "learning society" where every environment is an opportunity for growth. Why the distinction matters- While "Lifelong" reminds us to never stop growing, "Long-life/Lifewide" reminds us that we are always growing, even when we aren't behind a desk. To be a truly "educated" person in the 21st century, you generally need both: the persistence to keep learning as you age, and the awareness to learn from every situation you encounter. The takeaway: Lifelong education ensures you don't become obsolete; long-life education ensures you become well-rounded.  Mobile :- 8249021424 25 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 “Education as a means to Culture” Chinmayee Mohapatra PM SHRI GOVT HIGHSCHOOL, KISHORENAGAR, ANGUL,ODISHA “Education is the kindling of a flame, not the filling of a vessel.” - Socrates- I f we think of Education, Culture and their relationship, it is very intimate and deeply connected like two sisters or two brothers or two intimate friends and intermingled with each other. As they share, shape, help, influence and stay together in many ways, we also think of Education and Culture both in independent and dependant in such a way like the two sides of a coin. Culture refers to beliefs, values, traditions, customs, language, art shared by a group of people whereas Education is the process of lifelong learning and acquiring knowledge, values, habits which is going on and on from one generation to another. Now a days pedagogical techniques indicates Education with Culture, Education with Values, Education with Community, Education with Heritage. This means a holistic approach to learning in a blending mode to foster both academic excellence and cultural heritage. A globalized world requires to prepare the twenty first century learners to maintain their Cultural identity with the help of Education. One of the most important roles of Education is to transmit culture from one generation to another. Each and every society has its own culture, tradition, value, beliefs ideas and knowledge. And education is there to achieve these things through pedagogical techniques, such as students learn different country’s history, literature, festivals, languages, tradition, culture and social values through History, Geography, Languages and all other subjects. With this a teacher plays vital role in passing the above things in classroom transaction. Second role of education is to know and how to preserve the historical monuments, literature, music, folk dance, rituals and all other cultural activities. Students in their class room activities learn, respect, appreciate, observe and get connected. It’s the Education who contributes these to society. Thirdly shaping, sharing and promoting cultural values throughout the world is only possible through Education. It influences and transmits the behavioural attitude of the society. Students inside and outside the classroom learn how to behave, respect the elders and youngers, peer work, group work, leadership qualities, tolerance, kindness and honesty. Both Education and educators play a great role towards this. Different languages learnt in different institutions such as Odia, Hindi, Sanskrit, English, Bengali, Marathi etc play a vital role showcasing how cultural diversities influence Education, teaching methods, citing different cultural importance, comparison with ours inside and outside the classrooms encourage student’s mind to explore more and more through open discussion between teachers and students. Students as well as people interact, compare, explore, showing appreciation, rejection and modification in their life style. Culture changes and Education exchanges, spreads it generations to generations. Teachers are the only means towards these activities. Side by side Education reduces blind beliefs, superstitions, inequality, inferiority, castes etc. It’s really a good sign because Education creates/ inspires critical, creative and scientific thinking to spread the best ones and to reduce the worst ones. By the way Education teaches the people and the students as well to feel proud developing a sense of cultural identity and being a part of it. They understand their own cultural background, able to connect the new ones with it, try to discard the superstitions, blind beliefs, reduce the gaps and balancing it valuing their own culture. Schools as cultural centres involve the students with different types of cultural activities such as performing folk dances of different states and countries, art exhibitions, melas, celebrating festivals, role plays, dramas in different regional languages etc. These activities allow students to involve in various cultural backgrounds, cultural creativity, cultural practices and develop team spirit among them. Not only students but also guardians, audience, guests, teachers from different corners meet, gather and enjoy in a more meaningful and positive way. Automatically it strengthens and connects the bond of Education and Culture more and more in an enjoyable way. Mob -9438253605 26 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 “The Philosophy of Sri Aurobindo: A Holistic Approach to Spiritual Pramod Mishra Balangir,Odisha Evolution” Sri Aurobindo, a renowned Indian philosopher, yogi, and poet, left an indelible mark on the spiritual landscape of India. His philosophy is a comprehensive and profound exploration of the human condition, offering a path to spiritual evolution and self-realization. *Key Concepts:* 1. *Integral Yoga*: Sri Aurobindo’s spiritual practice, which aims to integrate the body, mind, and spirit, leading to a higher state of consciousness. 2. *Supramental Consciousness*: A higher level of consciousness that transcends the ordinary mind, enabling individuals to access divine knowledge and experience unity with the universe. 3. *Evolution*: Sri Aurobindo saw evolution as a process of spiritual growth, where humanity is evolving towards a higher state of consciousness. 4. *Gita and Upanishads*: He drew inspiration from these ancient Indian scriptures, interpreting them in a way that emphasized the importance of self-sinner and spiritual growth. *Core Ideas:* - The universe is a manifestation of the Divine, and everything is interconnected. - Human beings have the potential to evolve into a higher state of consciousness. - The goal of life is to realize one’s true nature as a spiritual being. - Sri Aurobindo’s philosophy emphasizes the importance of self-surrender, devotion, and inner transformation. Mob - 6370614171 “THE VOICE OF WOMEN WRITERS DURING THE INDIAN Nirmal Chandra Bhuyan FREEDOM MOMENT” T Gajapati,Odisha (Demonstrator in Education) he Indian Freedom Struggle would have been incomplete without the writings and ideologies of the women who contributed to achieving independence. The ideologies and literary works of great women writer’s shaped the Indian national movement. The creative, inspirational writings and voices of women writer’s awakened a sense of nationalism and patriotism among the people. Notable women writers such as Sarojini Naidu, Sabitribai Phule, Sarala Devi, Rama Devi, Kuntala Kumari Sabat, Pandit Ramabai, Kamini Roy and many writers contributed to the spread of nationalism during the freedom struggle; however, unfortunately of them have been forgotten. The sacrifices of India’s women writers deserve the foremost place in our national history. Many women writers participated in India’s freedom struggle by their thought and writing. Literature played a vital role and acted as a weapon in freedom struggle to awaken the feeling of nationalism and patriotism in India during this period against British colonial. Women’s writing played a very important role in Indian freedom movement to end British rule in India. However, their struggle was never recognized at the same level of prominence as that of mail. Their contributions and names are not described in brief because they are almost forgotten. Now we celebrating Azadi ka Amrit Mahotsav. It is right time to explore the sacrifices made by those forgotten women writers, in this way people will become aware of how women writers created nationalistic sentiments using their creative words. The significant role of feminism during the freedom struggle is ignored by the society. Their contributions were intentionally suppressed from the mainstream of the literary perspectives mostly concerned regional literature. Some women writers have almost forgotten because they also wrote about the prevailing patriarchal system in the society as well. May be this is the reason their voices not been listen properly. Earlier days women were not allowed to read and write as well as to express their view point due to male domination. Satidah pratha, child marriage, widow marriage, blind believe like some unfavourable darken system of India were also depressed the voice of women writer in earlier days. Women freedom fighters of India like Rani Lakshmi Bai, Sarojini Naidu, captain Laxmi Sehgol, Sabitribai phule, Pandit Ramabai, Kamala Nehuru, Malati Chaudhary, Parbati Giri, Ramadevi, and many more will be remembered forever for their patriotic voice and literature. The first war of independence (1857-1858), swadeshi movement (1905), Jallianwala massacre (1919), non-co-operation movement (1920), Purna Swaraj (1929), Civil disobedience (1930), quit India movement (1942), these are the steps of Indian freedom moment. At the time of British rule, British rulers brought English language and literature to build their empire ship and to demoralize Indian subject, language, literature, culture, values. For which Indian writers came to face many difficulties. At the time of Gandhian movement women were actively participated in the satyagraha, political campaigns, picketing of liqueur stores, facing the lathi charge etc... also women wrote about untouchability, landless poor, economically exploitation, same sex desire, men and women voter, husband domination etc. in this way peoples were encouraged to take part in freedom struggle of India. Women have participated in various national moments during the colonial rules. The women’s quest for identity gives rise to a number of issues. Modern women are more expressive. We should promote and motivate them to write against social evils. Writing is the best profession and weapon for women thoughts and voices from a feminist point of view. Mob - 9937515604 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 27 From Classroom to Confidence: Empowering India’s Daughters Through NEP SIPRA SAHOO E ROURKELA,ODISHA ducation in India has grown over the centuries. If we see the period from ancient gurukuls like Nalanda to the new digital classes, we have come so far in schools in India. We have transformed school literacy with an improved percentage and with an increased number of high school students and higher education too. But still now, we face some kind of issues about uneven quality among student genders. Till now, female students are not encouraged to go to schools in the rural areas, though the government is trying literally hard to make sure female students enroll in primary education, but still the gap can be seen as well the impact is slow, which ultimately impacts the equality education system of India. According to the Hindu newspaper publication, the report of the economic survey shows that the largest number of dropout students are between 14-18 years. Despite notable progress in government initiatives, inequality remains a massive challenge in India. In rural India, students face challenges of good and well-trained teachers who would take initiative to enrol students in primary as well as secondary education in government school and coming to female students, these teachers should be very vigilant of dropping female students. There are several reasons for the female students to drop out. For example, according to NHFS (2019-21), girls from low household income, leave early from schools. In families with low income, boys’ education is prioritized their families in household chores. In financial stress, when both parents work for a longtime, girls are pulled out first from the school. There is other several reasons for the drop out also. Other major factors also include marriage at a young age. Though India has allowed marriage to happen for girl after 18, but still girls got marriage in young age and force to give birth to child in young age, though now it is illegal but is done hidingly, thus affecting Girl student health as well as carrier to a maximum. Other reasons also include safety reasons such as schools located very far from their home. It is expected from girls to work household chores first than to go to School. Other factors include the nutrition intake; they are forced to eat less nutrition food as compared to their brothers or male members of the family. Every time they are sacrificed for the good luck of the family. Even during the menstrual phase, they are not allowed to eat eggs, fish or any nutrition dense food, thus affecting their health in long run. The inbuilt mindset of the family members creates hinderance in the growth of girls. First, this mindset needs to change from family or the home. The support from the family will help girls’ students to enrol more and for less dropouts in schools. That’s why education plays a major and very important role in the life of girl student. Education will give them freedom to take decision for themselves and thus improving their mental, physical health and make them self-dependent. But good news is that, till now what we discussed so far is the problems of girl’s dropout in primary government schools before 2020. Now, after implementation of NEP (The national education policy) the dropouts has reduced to a maximum. There is emerging evidence that shows the girls drop out in school has been reduced. The latest data of the govt shows that the overall drop out reduced from 3.7% (2022-23) to 2.3% (2024-25) in the primary level and in the middle school level from 5.2% to 3.5% during the same period and in the secondary level 10.9% to 1.2%. Many government initiatives after the NEP such as gender inclusion fund that describe about the specific funds designed to support girls’ education across states. It targets economically and social disadvantages groups. NEP also changed it focus from enrolment to retention and competition of study rather than just enrolment. NEP also provides early childhood care and education that covers NIPUN Bharat mission and this matters to girl student more because when the gaps of learning are less, girls less likely to struggle academically and thus less dropouts. NEP also provide separate, functional, clean toilets for girls. Good funding is now provided to the schools for this purpose. Direct benefit transfer, free uniform textbook, mid-day meals are part of NEP that helps to provide aid to the female students. NEP also promotes Online learning platforms, portal like DIKSHA and in rural areas improving digital infrastructure adding boon to the upliftment and empowerment of the girl child. Our country India will only grow if gender inequality will be reduced, where girls can freely choose their own decisions and feel safe to choose carrier over the dominance of the society and yes, NEP is helping to shape the girls student life and thus, creating women empowerment. Mob -9861075445 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 ATHARV SAI PATRO 28 BALVATIKA-3 ATOMIC ENERGY CENTRAL SCHOOL, IRE CAMPUS, CHATRAPUR, ODISHA VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 Arthit Nayak 29 Grade 3 ORCHIDS The International School. Mysore Road Bangalore VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 30 ART By Saijyoti Panda, 1st yr MBBS at SJMC Govt, Medical College, Puri,Odisha Dear Students, Teachers, Parents if you are interested for this book contact 9937774172 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 31 32 VOL-11, ISSUE - 01 , 01-30 APRIL 2026 , ISSN - 2581-5032 ART GALLERY 7 ZONES (ODISHA STATE) GYAN PRAKASH ZONE – 1 BOUDH, ANGUL, SUBARNAPUR, BOLANGIR DISTRICTS ZONE – 2 PURI, CUTTACK, KHORDHA, NAYGARH,JAGATSINGHPUR ZONE – 3 JAJAPUR, BALASORE, BHADRAK, KENDRAPARA, DHENKANAL ZONE – 4 KEONJHAR, MAYURBHANJ, DEBAGARH DISTRICTS ZONE – 5 JHARSUGUDA, SAMBALPUR, SUNDARGARH, BARGARH DISTRICTS ZONE – 6 GSSS,BEHBAL MANJ HOSHIARPUR PUNJAB KALAHANDI, KORAPUT, NABARANGAPUR, MALKANAGIRI, NUAPADA DISTRICTS ZONE – 7 GANJAM, GAJAPATI, KANDHAMAL, RAYAGADA DISTRICTS 7 ZONES (INDIA) GYAN PRAKASH ZONE – 1 ODISHA, CHHATTISGARH, WEST BENGAL, JHARKHAND ZONE – 2 ASSAM, MIZORAM, MEGHALAYA, TRIPURA, MANIPUR, NAGALAND ,ARUNACHAL PRADESH, SIKIM ZONE – 3 KARNATAKA, TAMILNADU, PUDUCHERRY.ANDHRA PRADESH , KERALA, ANDAMAN AND NICOBAR ZONE – 4 MAHARASHTRA, GUJARAT, TELENGANA, GOA LASHADWEEP, DAMAN & DIU ZONE – 5 RAJASTHAN, PUNJAB, HARYANA, CHANDIGARH ZONE – 6 UTTAR PRADESH, MADHYA PRADESH, BIHAR ZONE – 7 HIMACHAL PRADESH .UTTARAKHAND, J & K, LADAKH HEAD OFFICE Purbi Pratyashi Mahaling. Standard -8, Kendriya Vidyalaya, Burla BABU SAHI, BOUDH,762014 ,ODISHA,INDIA ùfLû I cZûcZ @ûagýK_âòd _ûVKa§ê, mû^ _âKûg @û_Ycû^uê @bò^¦^ RYûCQò Gaõ mû^ _âKûgùe ^òdcòZ _âKûg _ûC[ôaû aòbò^Ü _éÂû_ûAñ gòlûùlZâùe eêPò eLê[ôaû ùfLK, MùahK, QûZâQûZâú I gòlK a§êcû^uê ùfLû I cZûcZ _VûAaû _ûAñ @^êùeû] KeêQêö @û_Ycû^ue ijù~ûM @MYòZ ùKûckcZò gògc ê û^uê mû^e _âKûgùe _âKûgòZ Keòa ö E-mail- [email protected] 9937774172 _âùZýK cûi 14 ZûeòL bòZùe ùfLû (@ûKéZ/ò ùcûaûAf WòU_ ò ò ) ùcf cû¤cùe _VûAaûKê @^êùeû] û Regd. /Head Office - At - BABU SAHI ,Po/Dist- BOUDH Hello : 9937774172 Zone - 1 ( Bhubaneswar) :At/Po - IRC VILLAGE,Nayapally Hello : 9777599695 Gyan Prakash Offices(Odisha) Zone - 2 (Jharsuguda) :Near Govt Girl High School Po/Dist - Jharsuguda Hello : 9437298635 Zone - 4 (Puri) :At- Malati Kutira ,Gaudabada Sahi Zone - 3 (Kalahandi ) :At-Kalampur chak, Po/- Junagah , Dist- Kalahandi Hello : 9337624899 Hello : 9438080482 Zone - 5 (Keonjhar):At- Aurovihar ,Jail Road , Keonjhar Printed ,Published & Owned by: Smt. Sasmita Mishra, Printed at: Baud Chhapakhana,Dani Sahi Boudh,Odisha-762014 Published at : Babusahi, Po/Dist: Boudh (Odisha)-762014 , Hello : 9439626419, E-mail: [email protected] Editor- Saroj Kumar Sahu (All disputed matters in Boudh Jurisdiction only) Sub - Editor - Ambika Swain Publisher-Sasmita Mishra